{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"JER","commentaryId":"jamieson-fausset-brown","name":"Jeremiah","commonName":"Jeremiah","introduction":"JEREMIAH, son of Hilkiah, one of the ordinary priests, dwelling in Anathoth of Benjamin (Jer 1:1), not the Hilkiah the high priest who discovered the book of the law (Kg2 22:8); had he been the same, the designation would have been \"the priest\", or \"the high priest\". Besides, his residence at Anathoth shows that he belonged to the line of Abiathar, who was deposed from the high priesthood by Solomon (Kg1 2:26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in Ch2 35:25; Ch2 36:12, Ch2 36:21. In 629 B.C. the thirteenth year of King Josiah, while still very young (Jer 1:5), he received his prophetical call in Anathoth (Jer 1:2); and along with Hilkiah the high priest, the prophetess Huldah, and the prophet Zephaniah, he helped forward Josiah's reformation of religion (2Ki. 23:1-25). Among the first charges to him was one that he should go and proclaim God's message in Jerusalem (Jer 2:2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (Jer 11:6) five years after his call to prophesy. On his return to Anathoth, his countrymen, offended at his reproofs, conspired against his life. To escape their persecutions (Jer 11:21), as well as those of his own family (Jer 12:6), he left Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested; also during the three months of Jehoahaz or Shallum's reign (Jer 22:10-12). On Jehoiakim's accession it became evident that Josiah's reformation effected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (Jer 26:8-11). The princes, however, especially Ahikam, interposed in his behalf (Jer 26:16, Jer 26:24), but he was put under restraint, or at least deemed it prudent not to appear in public. In the fourth year of Jehoiakim (606 B.C.), he was commanded to write the predictions given orally through him, and to read them to the people. Being \"shut up\", he could not himself go into the house of the Lord (Jer 36:5); he therefore deputed Baruch, his amanuensis, to read them in public on the fast day. The princes thereupon advised Baruch and Jeremiah to hide themselves from the king's displeasure. Meanwhile they read the roll to the king, who was so enraged that he cut it with a knife and threw it into the fire; at the same time giving orders for the apprehension of the prophet and Baruch. They escaped Jehoiakim's violence, which had already killed the prophet Urijah (Jer 26:20-23). Baruch rewrote the words, with additional prophecies, on another roll (Jer 36:27-32). In the three months' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen mother (Jer 13:18; Jer 22:24-30; compare Kg2 24:12). In this reign he was imprisoned for a short time by Pashur (Jer. 20:1-18), the chief governor of the Lord's house; but at Zedekiah's accession he was free (Jer 37:4), for the king sent to him to \"inquire of the Lord\" when Nebuchadnezzar came up against Jerusalem (Jer 21:1-3, &c.; Jer 37:3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (Jer 37:5); but Jeremiah warned the king that the Egyptians would forsake him, and the Chaldeans return and burn up the city (Jer 37:7-8). The princes, irritated at this, made the departure of Jeremiah from the city during the respite a pretext for imprisoning him, on the allegation of his deserting to the Chaldeans (Jer 38:1-5). He would have been left to perish in the dungeon of Malchiah, but for the intercession of Ebed-melech, the Ethiopian (Jer 38:6-13). Zedekiah, though he consulted Jeremiah in secret yet was induced by his princes to leave Jeremiah in prison (Jer 38:14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzar-adan, to give him his freedom, so that he might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during which his country had repaid his services with neglect and persecution, he stayed with Gedaliah, the ruler appointed by Nebuchadnezzar over Judea (Jer 40:6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and Baruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (Jer. 41:1-43:13). At Tahpanhes, a boundary city on the Tanitic or Pelustan branch of the Nile, he prophesied the overthrow of Egypt (Jer 43:8-13). Tradition says he died in Egypt. According to the PSEUDO-EPIPHANIUS, he was stoned at TaphnÃ&brvbr or Tahpanhes. The Jews so venerated him that they believed he would rise from the dead and be the forerunner of Messiah (Mat 16:14).\n\nHAVERNICK observes that the combination of features in Jeremiah's character proves his divine mission; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects--the Spirit of prophecy controlling his natural temper and qualifying him for his hazardous undertaking, without doing violence to his individuality. Zephaniah, Habakkuk, Daniel, and Ezekiel were his contemporaries. The last forms a good contrast to Jeremiah, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the nation's sins as opposed to righteousness--Jeremiah, as productive of misery; the former takes the objective, the latter the subjective, view of the evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by pathos, and sympathy with the wretched; his Lamentations illustrate this; the whole series of elegies has but one object--to express sorrow for his fallen country; yet the lights and images in which he presents this are so many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. The language is marked by AramÃ&brvbrisms, which probably was the ground of JEROME'S charge that the style is \"rustic\". LOWTH denies the charge and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repetition of stereotyped forms--and these often three times--are due to his affected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.\n\nThe principle of the arrangement of his prophecies is hard to ascertain. The order of kings was--Josiah (under whom he prophesied eighteen years), Jehoahaz (three months), Jehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (the first through twentieth chapters) are immediately followed by a portion under Zedekiah (the twenty-first chapter). Again, Jer 24:8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, and Jeconiah (the twenty-second, twenty-third, twenty-fifth chapters, &c.) So the thirty-fifth and thirty-sixth chapters as to Jehoiakim, follow the twenty-seventh, twenty-eighth, twenty-ninth, thirty-third, thirty-fourth chapters, as to Zedekiah; and the forty-fifth chapter, dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after the overthrow of Jerusalem. EWALD thinks the present arrangement substantially Jeremiah's own; the various portions are prefaced by the same formula, \"The word which came to Jeremiah from the Lord\" (Jer 7:1; Jer 11:1; Jer 18:1; Jer 21:1; Jer 25:1; Jer 30:1; Jer 32:1; Jer 34:1, Jer 34:8; Jer 35:1; Jer 40:1; Jer 44:1; compare Jer 14:1; Jer 46:1; Jer 47:1; Jer 49:34). Notes of time mark other divisions more or less historical (Jer 26:1; Jer 27:1; Jer 36:1; Jer 37:1). Two other portions are distinct of themselves (Jer 29:1; Jer 45:1). The second chapter has the shorter introduction which marks the beginning of a strophe; the third chapter seems imperfect, having as the introduction merely \"saying\" (Jer 3:1, Hebrew). Thus in the poetical parts, there are twenty-three sections divided into strophes of from seven to nine verses, marked some way thus, \"The Lord said also unto me\". They form five books: I. The Introduction, first chapter II. Reproofs of the Jews, the second through twenty-fourth chapters, made up of seven sections: (1) the second chapter (2) the third through sixth chapters; (3) the seventh through tenth chapters; (4) the eleventh through thirteenth chapters; (5) the fourteenth through seventeenth chapters; (6) the seventeenth through nineteenth and twentieth chapters; (7) the twenty-first through twenty-fourth chapters. III. Review of all nations in two sections: the twenty-fifth and twenty-sixth through forty-ninth chapters, with a historical appendix of three sections, (1) the twenty-sixth chapter; (2) the twenty-seventh chapter; (3) the twenty-eighth and twenty-ninth chapters. IV. Two sections picturing the hopes of brighter times, (1) the thirtieth and thirty-first chapters; (2) the thirty-second and thirty-third chapters; and an historical appendix in three sections: (1) Jer 34:1-7; (2) Jer 34:8-22; (3) Jer. 35:1-19. V. The conclusion, in two sections: (1) Jer 36:2; (2) Jer 45:1-5. Subsequently, in Egypt, he added Jer 46:13-26 to the previous prophecy as to Egypt; also the three sections, the thirty-seventh through thirty-ninth chapters; fortieth through forty-third chapters; and forty-fourth chapter. The fifty-second chapter was probably (see Jer 51:64) an appendix from a later hand, taken from Kg2 24:18, &c.; Kg2 25:30. The prophecies against the several foreign nations stand in a different order in the Hebrew from that of the Septuagint; also the prophecies against them in the Hebrew (the forty-sixth through fifty-first chapters) are in the Septuagint placed after Jer 25:14, forming the twenty-sixth and thirty-first chapters; the remainder of the twenty-fifth chapter of the Hebrew is the thirty-second chapter of the Septuagint. Some passages in the Hebrew (Jer 27:19-22; Jer 33:14-26; Jer 39:4-14 Jer 48:45-47) are not found in the Septuagint; the Greek translators must have had a different recension before them; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See on Jer 25:13. The canonicity of his prophecies is established by quotations of them in the New Testament (see Mat 2:17; Mat 16:14; Heb 8:8-12; on Mat 27:9, see on Introduction to Zechariah); also by the testimony of Ecclesiasticus 49:7, which quotes Jer 1:10; of PHILO, who quotes his word as an \"oracle\"; and of the list of canonical books in MELITO, ORIGEN, JEROME, and the Talmud. \n\n\n\nNext: Jeremiah Chapter 1\n\n","order":24,"numberOfChapters":52,"sha256":"c78e13c74a2800611f22cb60aa103f8a8343344fc49d4e0043f00d5c7e483f21","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/JER/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":1},"lastChapterNumber":52,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/JER/52.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":52},"totalNumberOfVerses":1164},"chapter":{"number":33,"content":[{"type":"verse","number":2,"content":["maker thereof--rather, \"the doer of it,\" namely, that which Jeremiah is about to prophesy, the restoration of Israel, an act which is thought now impossible, but which the Almighty will effect. \n\nformed it--namely, Jerusalem (Jer 32:44) [CALVIN]. Rather, \"that formed,\" that is, moulds His purpose into due shape for execution (Isa 37:26). \n\nLord . . . his name-- (Exo 3:14-15).\n\n"]},{"type":"verse","number":3,"content":["Call . . . I will answer-- (Jer 29:12; Psa 91:15). Jeremiah, as the representative of the people of God, is urged by God to pray for that which God has determined to grant; namely, the restoration. God's promises are not to slacken, but to quicken the prayers of His people (Psa 132:13, Psa 132:17; Isa 62:6-7). \n\nmighty things--Hebrew, \"inaccessible things,\" that is, incredible, hard to man's understanding [MAURER], namely, the restoration of the Jews, an event despaired of. \"Hidden,\" or \"recondite\" [PISCATOR]. \n\nthou knowest not--Yet God had revealed those things to Jeremiah, but the unbelief of the people in rejecting the grace of God had caused him to forget God's promise, as though the case of the people admitted of no remedy.\n\n"]},{"type":"verse","number":4,"content":["houses . . . thrown down by the mounts--namely, by the missiles cast from the besiegers' mounds (Jer 32:24); \"and by the sword\" follows properly, as, after missiles had prepared the way, the foe next advanced to close quarters \"with the sword.\"\n\n"]},{"type":"verse","number":5,"content":["They--the Jews; the defenders of the \"houses\" (Jer 33:4), \"come forward to fight with the Chaldeans,\" who burst into the city through the \"thrown-down houses,\" but all the effect that they produce \"is, to fill them (the houses) with their own \"dead bodies.\"\n\n"]},{"type":"verse","number":6,"content":["(Jer 30:17). The answer to Jeremiah's mournful question (Jer 8:22). \n\ncure--literally, the long linen bandage employed in dressing wounds. \n\ntruth--that is, stability; I will bring forth for them abundant and permanent peace, that is, prosperity.\n\n"]},{"type":"verse","number":7,"content":["cause . . . to return--that is, reverse (Jer 33:11; Jer 32:44). The specification, both of \"Judah\" and \"Israel,\" can only apply fully to the future restoration. \n\nas at the first-- (Isa 1:26).\n\n"]},{"type":"verse","number":8,"content":["cleanse-- (Eze 36:25; Zac 13:1; Heb 9:13-14). Alluding to the legal rites of purification. \n\nall their iniquity . . . all their iniquities--both the principle of sin within, and its outward manifestations in acts. The repetition is in order that the Jews may consider how great is the grace of God in not merely pardoning (as to the punishment), but also cleansing them (as to the pollution of guilt); not merely one iniquity, but all (Mic 7:18).\n\n"]},{"type":"verse","number":9,"content":["it--the city. \n\na name . . . a praise-- (Jer 13:11; Isa 62:7). \n\nthem--the inhabitants of Jerusalem. \n\nthey shall fear . . . for all the goodness-- (Psa 130:4). The Gentiles shall be led to \"fear\" God by the proofs of His power displayed in behalf of the Jews; the ungodly among them shall \"tremble\" for fear of God's judgments on them; the penitent shall reverentially fear and be converted to Him (Psa 102:15; Isa 60:3).\n\n"]},{"type":"verse","number":10,"content":["ye say . . . desolate-- (Jer 32:43).\n\n"]},{"type":"verse","number":11,"content":["(Jer 7:34; Jer 16:9). \n\nPraise the Lord, &c.--the words of Psa 136:1, which were actually used by the Jews at their restoration (Ezr 3:11). \n\nsacrifice of praise-- (Psa 107:22; Psa 116:17). This shall continue when all other sacrifices shall be at an end.\n\n"]},{"type":"verse","number":12,"content":["habitation of shepherds . . . flocks--in contrast to Jer 33:10, \"without man . . . inhabitant . . . without beast\" (Jer 32:43; compare Jer 31:24; Jer 50:19; Isa 65:10).\n\n"]},{"type":"verse","number":13,"content":["pass . . . under . . . hands of him that telleth them--Shepherds, in sending forth and bringing back their sheep to the folds, count them by striking each as it passes with a rod, implying the shepherd's provident care that not one should be lost (Lev 27:32; Mic 7:14; compare Joh 10:28-29; Joh 17:12).\n\n"]},{"type":"verse","number":14,"content":["perform--\"I will make to rise\"; God's promise having for a time seemed to \"lie\" dead and abortive [CALVIN].\n\n"]},{"type":"verse","number":15,"content":["Repeated from Jer 23:5. \n\nthe land--the Holy Land: Israel and Judah (Jer 23:6).\n\n"]},{"type":"verse","number":16,"content":["Jerusalem--In Jer 23:6, instead of this, it is \"Israel.\" \"The name\" in the Hebrew has here to be supplied from that passage; and for \"he\" (Messiah, the antitypical \"Israel\"), the antecedent there (Isa 49:3), we have \"she\" here, that is, Jerusalem. She is called by the same name as Messiah, \"The Lord Our Righteousness,\" by virtue of the mystical oneness between her (as the literal representative of the spiritual Church) and her Lord and Husband. Thus, whatever belongs to the Head belongs also to the members (Eph 5:30, Eph 5:32). Hence, the Church is called \"Christ\" (Rom 16:7; Co1 12:12). The Church hereby professes to draw all her righteousness from Christ (Isa 45:24-25). It is for the sake of Jerusalem, literal and spiritual, that God the Father gives this name (Jehovah, Tsidkenu, \"The Lord our Righteousness\") to Christ.\n\n"]},{"type":"verse","number":17,"content":["The promises of perpetuity of the throne of David fulfilled in Messiah, the son of David (Sa2 7:16; Kg1 2:4; Psa 89:4, Psa 89:29, Psa 89:36; compare Luk 1:32-33).\n\n"]},{"type":"verse","number":18,"content":["Messiah's literal priesthood (Heb 7:17, Heb 7:21, Heb 7:24-28), and His followers' spiritual priesthood and sacrifices (Jer 33:11; Rom 12:1; Rom 15:16; Pe1 2:5, Pe1 2:9; Rev 1:6), shall never cease, according to the covenant with Levi, broken by the priests, but fulfilled by Messiah (Num 25:12-13; Mal 2:4-5, Mal 2:8).\n\n"]},{"type":"verse","number":20,"content":["covenant of the day--that is, covenant with the day: answering to \"covenant with David\" (Jer 33:21, also Jer 33:25, \"with day\"; compare Jer 31:35-36; Lev 26:42; Psa 89:34, Psa 89:37).\n\n"]},{"type":"verse","number":22,"content":["(Gen 15:5; Gen 22:17). The blessing there promised belonged to all the tribes; here it is restricted to the family of David and the tribe of Levi, because it was on these that the welfare of the whole people rested. When the kingdom and priesthood flourish in the person of Messiah, the whole nation shall temporally and spiritually prosper.\n\n"]},{"type":"verse","number":24,"content":["this people--certain of the Jews, especially those who spoke with Jeremiah in the court of the prison (Jer 32:12; Jer 38:1). \n\nthe two families--Judah and Israel. \n\nbefore them--in their judgment. They suppose that I have utterly cast off Israel so as to he no more a nation. The expression, \"My people,\" of itself, shows God has not cast off Israel for ever.\n\n"]},{"type":"verse","number":25,"content":["(Jer 31:35-36; Gen 8:22; Psa 74:16-17). I who have established the laws of nature am the same God who has made a covenant with the Church.\n\n"]},{"type":"verse","number":26,"content":["Isaac-- (Psa 105:9; Amo 7:9, Amo 7:16).\n\nThe prophecy (Jer 34:1-7) as to Zedekiah is an amplification of that in Jer 32:1-5, in consequence of which Jeremiah was then shut up in the court of the prison. The prophecy (Jer 34:8-22) refers to the Jews, who, afraid of the capture of the city, had, in obedience to the law, granted freedom to their servants at the end of seven years, but on the intermission of the siege forced them back into bondage.\n\n\n\n\nNext: Jeremiah Chapter 34\n\n"]}],"introduction":"PROPHECY OF THE RESTORATION FROM BABYLON, AND OF MESSIAH AS KING AND PRIEST. (Jer. 33:1-26)\n\nshut up-- (Jer 32:2-3; Ti2 2:9). Though Jeremiah was shut up in bondage, the word of God was \"not bound.\"\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/JER/33.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":33},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/JER/34.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":34},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/JER/32.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"JER","chapter":32},"numberOfVerses":22}